## Shabbat Daf 10b

###### Shabbat 10b:1
[Shabbat 10b:1](https://torahapp.org/share/book/Shabbat/r/10b:1)

שָׁאנֵי בֵּית הַכִּסֵּא דִּמְאִיס.

**William Davidson Edition - English:**
**the bathroom is different, as it is disgusting.** Once a place is called a bathroom it is disgusting and no longer fit for prayer. However, until he actually bathes in a bathhouse it remains fit for prayer.


###### Shabbat 10b:2
[Shabbat 10b:2](https://torahapp.org/share/book/Shabbat/r/10b:2)

אֵין שָׁם שְׁאֵילַת שָׁלוֹם. מְסַיַּיע לֵיהּ לְרַב הַמְנוּנָא מִשְּׁמֵיהּ דְּעוּלָּא דְּאָמַר: אָסוּר לְאָדָם שֶׁיִּתֵּן שָׁלוֹם לַחֲבֵירוֹ בְּבֵית הַמֶּרְחָץ, מִשּׁוּם שֶׁנֶּאֱמַר ״וַיִּקְרָא לוֹ ה׳ שָׁלוֹם״.

**William Davidson Edition - English:**
It was taught in the *Tosefta*: **There is no greeting [*shalom*] others** permitted in the bathhouse. The Gemara comments that **this** statement **supports** the opinion of **Rav Hamnuna in the name of Ulla, who said: It is forbidden for a person to greet [*shalom*] his friend in the bathhouse because** Shalom is one of the names of God, as **it is stated:** “And Gideon built there an altar for God **and he called Him Lord Shalom”** (Judges 6:24). Therefore, it is prohibited to utter the word *shalom* in a dishonorable place.


###### Shabbat 10b:3
[Shabbat 10b:3](https://torahapp.org/share/book/Shabbat/r/10b:3)

אֶלָּא מֵעַתָּה ״הֵימָנוּתָא״ נָמֵי אָסוּר לְמֵימַר בְּבֵית הַכִּסֵּא, דִּכְתִיב: ״הָאֵל הַנֶּאֱמָן״. וְכִי תֵּימָא הָכִי נָמֵי, וְהָאָמַר רָבָא בַּר מַחְסֵיָא, אָמַר רַב חָמָא בַּר גּוּרְיָא, אָמַר רַב: שָׁרֵי לְמֵימַר ״הֵימָנוּתָא״ בְּבֵית הַכִּסֵּא! הָתָם שֵׁם גּוּפֵיהּ לָא אִיקְּרִי הָכִי, דִּמְתַרְגְּמִינַן ״אֱלָהָא מְהֵימְנָא״, הָכָא שֵׁם גּוּפֵיהּ אִיקְּרִי ״שָׁלוֹם״ דִּכְתִיב ״וַיִּקְרָא לוֹ ה׳ שָׁלוֹם״.

**William Davidson Edition - English:**
The Gemara asks: **But if so,** words connoting **faithfulness are also forbidden to say in the bathroom, as it is written “The faithful God** who keeps the covenant and the kindness” (Deuteronomy 7:9). **And if you say** that **it is** indeed **so,** that it is forbidden to use the language of faithfulness in the bathroom, **didn’t Rava bar Meḥasseya say** that **Rav Ḥama bar Gurya said** that **Rav said: It is permitted to say faithfulness in the bathroom?** The Gemara answers: There is a difference between the terms: **There, the name** of God **itself is not called** in **that** way, **as we translate it** as **“the faithful God.”** However, **here, the name** of God **Himself is called Shalom, as it is written: “And he called Him Lord Shalom.”** It is not an adjective, but a holy name in and of itself.


###### Shabbat 10b:4
[Shabbat 10b:4](https://torahapp.org/share/book/Shabbat/r/10b:4)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: הַנּוֹתֵן מַתָּנָה לַחֲבֵירוֹ, צָרִיךְ לְהוֹדִיעוֹ. שֶׁנֶּאֱמַר: ״לָדַעַת כִּי אֲנִי ה׳ מְקַדִּשְׁכֶם״. תַּנְיָא נָמֵי הָכִי: ״לָדַעַת כִּי אֲנִי ה׳ מְקַדִּשְׁכֶם״, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מַתָּנָה טוֹבָה יֵשׁ לִי בְּבֵית גְּנָזַי וְשַׁבָּת שְׁמָהּ, וַאֲנִי מְבַקֵּשׁ לִיתְּנָהּ לְיִשְׂרָאֵל, לֵךְ וְהוֹדִיעָם. מִכָּאן אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: הַנּוֹתֵן פַּת לְתִינוֹק, צָרִיךְ לְהוֹדִיעַ לְאִמּוֹ. מַאי עָבֵיד לֵיהּ? אָמַר אַבָּיֵי: שָׁאֵיף לֵיהּ מִשְׁחָא, וּמָלֵי לֵיהּ כּוּחְלָא. וְהָאִידָּנָא דְּחָיְישִׁינַן לִכְשָׁפִים מַאי? אָמַר רַב פָּפָּא: שָׁאֵיף לֵיהּ מֵאוֹתוֹ הַמִּין.

**William Davidson Edition - English:**
Incidental to the halakhic statement in his name, the Gemara also cites another statement that **Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said: One who gives a gift to another must inform him** that he is giving it to him. **As it is stated:** “Only keep My *Shabbatot* for it is a sign between Me and you for your generations **to know that I am God Who sanctifies you”** (Exodus 31:13). When the Holy One, Blessed be He, gave Shabbat to Israel, He told Moses to inform them about it. **That was also taught** in a *baraita*: The verse states: **“For I am God Who sanctifies you,”** meaning that **the Holy One, Blessed be He, said to Moses: I have a good gift in My treasure house and Shabbat is its name, and I seek to give it to Israel. Go inform them** about it. **From here Rabban Shimon ben Gamliel said: One who gives** a gift of **bread to a child needs to inform his mother** that he gave it to him. The Gemara asks: **What does he do to** the child, so that his mother will know that he gave him a gift? **Abaye said: He should smear him with oil or place blue shadow around his eye** in an obvious manner. When the mother of the child notices and asks him about it, he will tell her that so-and-so gave him a piece of bread. The Gemara asks: **And now that we are concerned about witchcraft** involving oil or eye shadow, **what** should one who gives a gift do? **Rav Pappa said: He should smear him with** food of **the same type** that he gave him to eat.


###### Shabbat 10b:5
[Shabbat 10b:5](https://torahapp.org/share/book/Shabbat/r/10b:5)

אִינִי וְהָאָמַר רַב חָמָא (בַּר) [בְּרַבִּי] חֲנִינָא: הַנּוֹתֵן מַתָּנָה לַחֲבֵירוֹ אֵין צָרִיךְ לְהוֹדִיעוֹ, שֶׁנֶּאֱמַר: ״וּמֹשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ״! — לָא קַשְׁיָא: הָא בְּמִילְּתָא דַּעֲבִידָא לְאִגַּלּוֹיֵי, הָא בְּמִילְּתָא דְּלָא עֲבִידָא לְאִגַּלּוֹיֵי. וְהָא שַׁבָּת, דַּעֲבִידָא לִגַלּוֹיֵי? — מַתַּן שְׂכָרָהּ לָא עָבֵיד לִגַלּוֹיֵי.

**William Davidson Edition - English:**
With regard to the *halakha* itself, the Gemara asks: **Is that so? Didn’t Rav Ḥama bar Ḥanina say: One who gives a gift to his friend need not inform him,** as God made Moses’ face glow, and nevertheless **it is stated** with regard to Moses: **“And Moses did not know that the skin of his face shone when He spoke with him”** (Exodus 34:29)? The Gemara answers: This is **not difficult. When** Rav Ḥama bar Ḥanina said that he need not inform him, he was referring to **a matter that is likely to be revealed. When** Rabban Shimon ben Gamliel said that he needs to inform him, he was referring to **a matter that is not likely to be revealed.** The Gemara asked: If so, **isn’t Shabbat likely to be revealed,** as it will be necessary to inform them of Shabbat together with the other mitzvot? Why was Moses asked to inform them about Shabbat separately? The Gemara answers: **The giving of its reward is not likely to be revealed,** and it was necessary to inform them about so extraordinary a gift.


###### Shabbat 10b:6
[Shabbat 10b:6](https://torahapp.org/share/book/Shabbat/r/10b:6)

רַב חִסְדָּא הֲוָה נָקֵיט בִּידֵיהּ תַּרְתֵּי מַתְּנָתָא דְתוֹרָא, אָמַר: כׇּל מַאן דְּאָתֵי וְאָמַר לִי שְׁמַעְתָּתָא חַדְתָּא מִשְּׁמֵיהּ דְּרַב יָהֵיבְנָא לֵיהּ נִיהֲלֵיהּ. אֲמַר לֵיהּ רָבָא בַּר מַחְסֵיָא, הָכִי אָמַר רַב: הַנּוֹתֵן מַתָּנָה לַחֲבֵירוֹ צָרִיךְ לְהוֹדִיעוֹ. שֶׁנֶּאֱמַר: ״לָדַעַת כִּי אֲנִי ה׳ מְקַדִּשְׁכֶם״. יַהֲבַהּ נִיהֲלֵיהּ. אֲמַר חֲבִיבִין עֲלָךְ שְׁמַעְתָּתָא דְּרַב כּוּלֵּי הַאי? אֲמַר לֵיהּ: אִין. אֲמַר לֵיהּ: הַיְינוּ דְּאָמַר רַב: מֵילָתָא אַלָּבֵישַׁיְיהוּ יַקִּירָא. אֲמַר לֵיהּ: אֲמַר רַב הָכִי?! בָּתְרָיְיתָא עֲדִיפָא לִי מִקַּמָּיְיתָא, וְאִי הֲוָה נָקֵיטְנָא אַחֲרִיתִי, יָהֵיבְנָא לָךְ.

**William Davidson Edition - English:**
The Gemara relates that **Rav Ḥisda would take in his hand two gifts of** the priesthood separated from **an ox. He said: Anyone who comes and tells me a new *halakha* in the name of Rav, I will give** these gifts **to him. Rava bar Meḥasseya said to him, Rav said as follows: One who gives a gift to his friend needs to inform him, as it stated: “To know that I am God Who sanctifies you.” He gave** the gift **to** Rava bar Meḥasseya. Rava bar Meḥasseya **said** to Rav Ḥisda: **Are the *halakhot* of Rav so beloved to you?** Rav Ḥisda **said to him: Yes.** Rava bar Meḥasseya **said to him, this is what Rav said: Fine wool is precious to those who wear it** (Rav Ya’akov Emden), meaning only a person who is used to delicate items can appreciate their quality. Rav Ḥisda **said to him** excitedly: **Did Rav say that? The latter** statement **is preferable to me more than the first. And if I were holding another** gift **I would give** it to **you.**


###### Shabbat 10b:7
[Shabbat 10b:7](https://torahapp.org/share/book/Shabbat/r/10b:7)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: לְעוֹלָם אַל יְשַׁנֶּה אָדָם בְּנוֹ בֵּין הַבָּנִים, שֶׁבִּשְׁבִיל מִשְׁקַל שְׁנֵי סְלָעִים מֵילָת שֶׁנָּתַן יַעֲקֹב לְיוֹסֵף יוֹתֵר מִשְּׁאָר בָּנָיו, נִתְקַנְּאוּ בּוֹ אֶחָיו וְנִתְגַּלְגֵּל הַדָּבָר וְיָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said: A person should never distinguish** one of **his sons** from **among** the other **sons** by giving him preferential treatment. **As, due to the weight of two *sela* of fine wool [*meilat*] that Jacob gave to Joseph, beyond what** he gave **the rest of his sons,** in making him the striped coat, **his brothers became jealous of him and the matter unfolded and our forefathers descended to Egypt.**


###### Shabbat 10b:8
[Shabbat 10b:8](https://torahapp.org/share/book/Shabbat/r/10b:8)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: לְעוֹלָם יְחַזֵּר אָדָם וְיֵשֵׁב בְּעִיר שֶׁיְּשִׁיבָתָהּ קְרוֹבָה, שֶׁמִּתּוֹךְ שֶׁיְּשִׁיבָתָהּ קְרוֹבָה עֲוֹנוֹתֶיהָ מוּעָטִין. שֶׁנֶּאֱמַר: ״הִנֵּה נָא הָעִיר הַזֹּאת קְרוֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר״. מַאי ״קְרוֹבָה״? אִילֵימָא קְרוֹבָה דְּמִיקָּרְבָא וְזוּטָא — וְהָא קָא חָזוּ לַהּ! אֶלָּא מִתּוֹךְ שֶׁיְּשִׁיבָתָהּ קְרוֹבָה, עֲוֹנוֹתֶיהָ מוּצְעָרִין. אָמַר רַבִּי אָבִין: מַאי קְרָא? — דִּכְתִיב: ״אִמָּלְטָה נָּא שָׁמָּה״. ״נָא״ בְּגִימַטְרִיָּא — חַמְשִׁין וְחַד הָוֵי, וְשֶׁל סְדוֹם חֲמִישִּׁים וּשְׁתַּיִם. וְשַׁלְוָתָהּ

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said that Rav Ḥama bar Gurya said Rav said: A person should always seek and dwell in a city whose settling** took place in the **recent** past, meaning that it was recently established, **as due to the fact that its settling is recent its sins are few,** as its residents have not yet had the opportunity to commit many sins there. **As it is stated** that Lot said to the angel: **“Behold, here is this city that is close to run away to and it is small”** (Genesis 19:20). **What is** the meaning of the word **close? If you say: That it is close** in distance **and** truly **small,** why did he need to say that to the angel? **Didn’t they see it? Rather,** the meaning of the word close must be **because its settling was close,** that it had been recently settled, and therefore **its sins were few. Rabbi Avin said: What is the verse** that teaches us that Zoar was newer than the other cities? **As it is written: “I will escape there please [*na*]”** (Genesis 19:20); the **numerological value** of ***nun alef***, the letters of the word *na*, is **fifty-one, while Sodom** was **fifty-two** years old. **And** Sodom’s **tranquil** period